Unspoken Sermons by George MacDonald (ebook voice reader TXT) 📖

well done, the work of the morrow will be sure to fit. Work done is of more consequence for the future than the foresight of an archangel.

With the disciples as with the rich youth, it was Things that prevented the Lord from being understood. Because of possession the young man had not a suspicion of the grandeur of the call with which Jesus honoured him. He thought he was hardly dealt with to be offered a patent of Heaven's nobilityhe was so very rich! Things filled his heart; things blocked up his windows; things barricaded his door, so that the very God could not enter. His soul was not empty, swept, and garnished, but crowded with meanest idols, among which his spirit crept about upon its knees, wasting on them the gazes that belonged to his fellows and his Master. The disciples were a little further on than he; they had left all and followed the Lord; but neither had they yet got rid of Things . The paltry solitariness of a loaf was enough to hide the Lord from them, to make them unable to understand him. Why, having forgotten, could they not trust? Surely if he had told them that for his sake they must go all day without food, they would not have minded! But they lost sight of God, and were as if either he did not see, or did not care for them.

In the former case it was the possession of wealth, in the latter the not having more than a loaf, that rendered incapable of receiving the word of the Lord: the evil principle was precisely the same. If it be
Things that slay you, what matter whether things you have, or things you have not? The youth, not trusting in God, the source of his riches, cannot brook the word of his Son, offering him better riches, more direct from the heart of the Father. The disciples, forgetting who is lord of the harvests of the earth, cannot understand his word, because filled with the fear of a day's hunger. He did not trust in God as having given; they did not trust in God as ready to give. We are like them when, in any trouble, we do not trust him. It is hard on God, when his children will not let him give; when they carry themselves so that he must withhold his hand, lest he harm them. To take no care that they acknowledge whence their help comes, would be to leave them worshippers of idols, trusters in that which is not.

Distrust is atheism, and the barrier to all growth. Lord, we do not understand thee, because we do not trust thy Fatherwhole-hearted to us, as never yet was mother to her first-born! Full of care, as if he had none, we think this and that escapes his notice, for this and that he does not think! While we who are evil would die to give our children bread to eat, we are not certain the only Good will give us anything of what we desire! The things of thy world so crowd our hearts, that there is no room in them for the things of thy heart, which would raise ours above all fear, and make us merry children in our Father's house! Surely many a whisper of the watching Spirit we let slip through brooding over a need not yet come to us! To-morrow makes to-day's whole head sick, its whole heart faint. When we should be still, sleeping or dreaming, we are fretting about an hour that lies a half sun's-journey away! Not so doest thou, Lord! thou doest the work of thy Father! Wert thou such as we, then should we have good cause to be troubled! But thou knowest it is difficult, things pressing upon every sense, to believe that the informing power of them is in the unseen; that out of it they come; that, where we can descry no hand directing, a will, nearer than any hand, is moving them from within, causing them to fulfil his word! Help us to obey, to resist, to trust.

The care that is filling your mind at this moment, or but waiting till you lay the book aside to leap upon youthat need which is no need, is a demon sucking at the spring of your life.

'No; mine is a reasonable carean unavoidable care, indeed!'

'Is it something you have to do this very moment?'

'No.'

'Then you are allowing it to usurp the place of something that is required of you this moment!'

'There is nothing required of me at this moment.'

'Nay, but there isthe greatest thing that can be required of man.'

'Pray, what is it?'

'Trust in the living God. His will is your life.'

'He may not will I should have what I need!'

'Then you only think you need it. Is it a good thing?'

'Yes, it is a good thing.'

'Then why doubt you shall have it?'

'Because God may choose to have me go without it.'

'Why should he?'

'I cannot tell.'

'Must it not be in order to give you something instead?'

'I want nothing instead.'

'I thought I was talking to a Christian!'

'I can consent to be called nothing else.'

'Do you not, then, know that, when God denies anything a child of his values, it is to give him something he values?'

'But if I do not want it?'

'You are none the less miserable just because you do not have it. Instead of his great possessions the young man was to have the company of Jesus, and treasure in heaven. When God refused to deliver a certain man from a sore evil, concerning which he three times besought him, unaccustomed to be denied, he gave him instead his own graciousness, consoled him in person for his pain.'

'Ah, but that was St. Paul!'

'True; what of that?'

'He was one by himself!'

'God deals with all his children after his own father-nature. No scripture is of private interpretation even for a St. Paul. It sets forth God's way with man. If thou art not willing that God should have his way with thee, then, in the name of God, be miserabletill thy misery drive thee to the arms of the Father.'

'I do trust him in spiritual matters.'

'Everything is an affair of the spirit. If God has a way, then that is the only way. Every little thing in which you would have your own way, has a mission for your redemption; and he will treat you as a naughty child until you take your Father's way for yours.'

There will be this difference, however, between the rich that loves his riches and the poor that hates his povertythat, when they die, the heart of the one will be still crowded with things and their pleasures, while the heart of the other will be relieved of their lack; the one has had his good things, the other his evil things. But the rich man who held his things lightly, nor let them nestle in his heart; who was a channel and no cistern; who was ever and always forsaking his moneystarts, in the new world, side by side with the man who accepted, not hated, his poverty. Each will say, 'I am free!'

For the only air of the soul, in which it can breathe and live, is the present God and the spirits of the just: that is our heaven, our home, our all-right place. Cleansed of greed, jealousy, vanity, pride, possession, all the thousand forms of the evil self, we shall be God's children on the hills and in the fields of that heaven, not one desiring to be before another, any more than to cast that other out; for ambition and hatred will then be seen to be one and the same spirit.'What thou hast, I have; what thou desirest, I will; I give to myself ten times in giving once to thee. My want that thou mightst have, would be rich possession.' But let me be practical; for thou art ready to be miserable over trifles, and dost not believe God good enough to care for thy care: I would reason with thee to help thee rid of thy troubles, for they hide from thee the thoughts of thy God.

The things readiest to be done, those which lie not at the door but on the very table of a man's mind, are not merely in general the most neglected, but even by the thoughtful man, the oftenest let alone, the oftenest postponed. The Lord of life demanding high virtue of us, can it be that he does not care for the first principles of justice? May a man become strong in righteousness without learning to speak the truth to his neighbour? Shall a man climb the last flight of the stair who has never set foot on the lowest step? Truth is one, and he who does the truth in the small thing is of the truth; he who will do it only in a great thing, who postpones the small thing near him to the great thing farther from him, is not of the truth. Let me suggest some possible parallels between ourselves and the disciples maundering over their one loafwith the Bread of Life at their side in the boat. We too dull our understandings with trifles, fill the heavenly spaces with phantoms, waste the heavenly time with hurry. To those who possess their souls in patience come the heavenly visions. When I trouble myself over a trifle, even a trifle confessedthe loss of some little article, sayspurring my memory, and hunting the house, not from immediate need, but from dislike of loss; when a book has been borrowed of me and not returned, and I have forgotten the borrower, and fret over the missing volume, while there are thousands on my shelves from which the moments thus lost might gather treasure holding relation with neither moth, nor rust, nor thief; am I not like the disciples? Am I not a fool whenever loss troubles me more than recovery would gladden? God would have me wise, and smile at the trifle. Is it not time I lost a few things when I care for them so unreasonably? This losing of things is of the mercy of God; it comes to teach us to let them go. Or have I forgotten a thought that came to me, which seemed of the truth, and a revealment to my heart? I wanted to keep it, to have it, to use it by and by, and it is gone! I keep trying and trying to call it back, feeling a poor man till that thought be recoveredto be far more lost, perhaps, in a note-book, into which I shall never look again to find it! I forget that it is live things God cares aboutlive truths, not things set down in a book, or in a memory, or embalmed in the joy of knowledge, but things lifting up the heart, things active in an active will. True, my lost thought might have so worked; but had I faith in God, the maker of thought and memory, I should know that, if the thought was a truth, and so alone worth anything, it must come again; for it is in Godso, like the dead, not beyond my reach: kept for me, I shall have it again.

'These are foolish illustrationsnot worth writing!'

If such things are not, then the mention of them is foolish.